In Buddhism,
BodhisattvaBodhisattva (/ˌboʊdiːˈsʌtvə/ BOH-dee-SUT-və)[1] is
the
SanskritSanskrit term for anyone who has generated Bodhicitta, a
spontaneous wish and compassionate mind to attain
BuddhahoodBuddhahood for the
benefit of all sentient beings.[2] Bodhisattvas are a popular subject
in Buddhist art.

Origins and outlines[edit]
In early Buddhism, the term bodhisattva was primarily used to refer
specifically to
Gautama BuddhaGautama Buddha in his former life.[3][4] The Jataka
tales, which are the stories of the Buddha's past lives, depict the
various attempts of the bodhisattva to embrace qualities like
self-sacrifice and morality.[4]
According to the Jataka tales, the term "bodhisattva" originally
referred to the pre-enlightened practitioner of austerities that
surpassed Śrāvakayana and
PratyekabuddhayanaPratyekabuddhayana by far and completed
Bodhisattvayana. Mount Potalaka, for example, is one of
Bodhisattvayana. The term for practitioners who have not yet reached
BodhisattvayanaBodhisattvayana was not fixed, but the terms Śrāvaka-Bodhisattva
(聲聞菩薩) and Pratyekabuddha-
BodhisattvaBodhisattva (縁覚菩薩) had
already appeared in the Āgama scriptures of early Indian
Buddhism.[5][6]
MahayanaMahayanaBuddhismBuddhism did not place much emphasis in honoring
Śrāvakayana and
PratyekabuddhayanaPratyekabuddhayana since they were classified as
part of the Hinayana, but praise of the general
BodhisattvayanaBodhisattvayana was
commonplace. Because
HinayanaHinayana was disliked and the terms
Śrāvaka-
BodhisattvaBodhisattva or Pratyekabuddha-
BodhisattvaBodhisattva were not widely
used, while usage of the general term "bodhisattva" had grown in
popularity. Nevertheless, "bodhisattva" retained an implied reference
to someone on the path to become an arhat or pratyekabuddha. In
contrast, the goal of Mahayana's bodhisattva path is to achieve
Samyaksambodhiṃ. [7]
Theravāda Buddhism[edit]

Bronze statue of Avalokiteśvara. Sri Lanka, ca. 750 CE

In
TheravadaTheravada Buddhism, the equivalent
PaliPali term bodhisatta is used in
the
Pāli CanonPāli Canon to refer to
Gautama BuddhaGautama Buddha in his previous lives[8]
and as a young man in his current life in the period during which he
was working towards his own liberation. During his discourses, to
recount his experiences as a young aspirant he regularly uses the
phrase "When I was an unenlightened bodhisatta..." The term therefore
connotes a being who is "bound for enlightenment", in other words, a
person whose aim is to become fully enlightened. In the Pāli canon,
the bodhisatta is also described as someone who is still subject to
birth, illness, death, sorrow, defilement, and delusion. Some of the
previous lives of the Buddha as a bodhisattva are featured in the
Jataka tales.
According to the Theravāda monk
BhikkhuBhikkhu Bodhi, the bodhisattva path
is not taught in the earliest strata of
Buddhist textsBuddhist texts such as the
PaliPaliNikayasNikayas (and their counterparts such as the Chinese Āgamas)
which instead focus on the ideal of the Arahant.[9] In later Theravada
literature, the term "bodhisatta" is used fairly frequently in the
sense of someone on the path to liberation.[10] The later tradition of
commentary also recognizes two additional types of bodhisattas: the
paccekabodhisatta, who will attain Paccekabuddhahood, and the
savakabodhisatta, who will attain enlightenment as a disciple of a
Buddha. In the 1st-2nd century BCE Sri Lankan work, the Buddhavamsa,
the idea of the person who makes a Bodhisatta vow to become a fully
enlightened Buddha out of compassion for all sentient beings is
presented. Another related concept outlined in the
BuddhavamsaBuddhavamsa and in
another text called the
CariyapitakaCariyapitaka is the need to cultivate certain
Bodhisatta perfections or paramitas

Kings of
Sri LankaSri Lanka were often described as bodhisattvas, starting at
least as early as Sirisanghabodhi (r. 247-249), who was renowned for
his compassion, took vows for the welfare of the citizens, and was
regarded as a mahāsatta (
SanskritSanskrit mahāsattva), an epithet used
almost exclusively in
MahayanaMahayana Buddhism.[12] Many other Sri Lankan
kings from the 3rd until the 15th century were also described as
bodhisattvas and their royal duties were sometimes clearly associated
with the practice of the Ten Pāramitās.[13]
Theravadin bhikkhu and scholar
Walpola RahulaWalpola Rahula stated that the
bodhisattva ideal has traditionally been held to be higher than the
state of a śrāvaka not only in
MahayanaMahayana but also in Theravada
Buddhism. He also quotes the 10th century king of Sri Lanka, Mahinda
IV (956-972 CE), who had the words inscribed "none but the
bodhisattvas will become kings of a prosperous Lanka," among other
examples.[14]

Cholvijarn observes that prominent figures associated with the Self
perspective in
ThailandThailand have often been famous outside scholarly
circles as well, among the wider populace, as Buddhist meditation
masters and sources of miracles and sacred amulets. Like perhaps some
of the early Mahāyāna forest hermit monks, or the later Buddhist
Tantrics, they have become people of power through their meditative
achievements. They are widely revered, worshipped, and held to be
arhats or (note!) bodhisattvas.[16]

According to Jeffrey Samuels, it "may more accurately portray the
differences that exist between the two yanas by referring to Mahayana
BuddhismBuddhism as a vehicle in which the bodhisattva ideal is more
universally applied, and to
TheravadaTheravadaBuddhismBuddhism as a vehicle in which
the bodhisattva ideal is reserved for and appropriated by certain
exceptional people."[17]
In Mahāyāna Buddhism[edit]
BodhisattvaBodhisattva ideal[edit]
Mahāyāna
BuddhismBuddhism is based principally upon the path of a
bodhisattva. According to Jan Nattier, the term Mahāyāna ("Great
Vehicle") was originally even an honorary synonym for
Bodhisattvayāna, or the "
BodhisattvaBodhisattva Vehicle."[18] The
Aṣṭasāhasrikā Prajñāpāramitā Sūtra contains a simple and
brief definition for the term bodhisattva, which is also the earliest
known Mahāyāna definition.[19][20] This definition is given as the
following.[21]

Because he has enlightenment as his aim, a bodhisattva-mahāsattva is
so called.

The earliest depiction of the
BodhisattvaBodhisattva path in texts such as the
Ugraparipṛcchā SūtraUgraparipṛcchā Sūtra describe it as an arduous, difficult monastic
path suited only for the few which is nevertheless the most glorious
path one can take. Three kinds of Bodhisattvas are mentioned in the
early
MahayanaMahayana texts: the forest, city, and monastery Bodhisattvas -
with forest dwelling being promoted a superior, even necessary path in
sutras such as the Ugraparipṛcchā and the Samadhiraja sutras.[22]
The early Rastrapalapariprccha sutra also promotes a solitary life of
meditation in the forests, far away from the distractions of the
householder life. The Rastrapala is also highly critical of monks
living in monasteries and in cities who are seen as not practicing
meditation and morality.[23] The Ratnagunasamcayagatha also says the
BodhisattvaBodhisattva should undertake ascetic practices (dhutanga), "wander
freely without a home", practice the paramitas and train under a guru
in order to perfect his meditation practice and realization of
prajnaparamita.[24] These texts seem to indicate the initial
BodhisattvaBodhisattva ideal was associated with a strict forest asceticism.
Mahāyāna
BuddhismBuddhism encourages everyone to become bodhisattvas and to
take the bodhisattva vows. With these vows, one makes the promise to
work for the complete enlightenment of all sentient beings by
practicing the six perfections.[25] Indelibly entwined with the
bodhisattva vow is merit transference (pariṇāmanā).
In the Lotus Sūtra, life in this world is compared to people living
in a house that is on fire. People take this world as reality pursuing
worldly projects and pleasures without realizing that the house is
ablaze and will soon burn down (due to the inevitability of
suffering). A bodhisattva is one who has a determination to free
sentient beings from samsara and its cycle of death, rebirth and
suffering. This type of mind is known as the mind of awakening
(bodhicitta).
A commonly repeated misconception in Western literature is that
bodhisattvas delay their own liberation. This confusion is based on a
misreading of several different scriptural concepts and narratives.
One of these is the Tibetan teaching on three types of motivation for
generating bodhicitta. According to Patrul Rinpoche's 19th century
Words of My Perfect Teacher (Kun bzang bla ma'i gzhal lung), a
bodhisattva might be motivated in one of three ways. They are:

king-like bodhicitta - to aspire to become a buddha first in order to
then help sentient beings
boatman-like bodhicitta - to aspire to become a buddha at the same
time as other sentient beings
shepherd-like bodhicitta - to aspire to become a buddha only after all
other sentient beings have done so

These three are not types of people, but rather types of motivation.
According to Patrul Rinpoche, the third quality of intention is most
noble though the mode by which buddhahood actually occurs is the
first; that is, it is only possible to teach others the path to
enlightenment once one has attained enlightenment oneself. [26] The
ritualized formulation of the bodhisattva vow also reflects this order
(becoming a buddha so that one can then teach others to do the same).
A bodhisattva vow ritual text attributed to Nāgārjuna, of the
second-third century CE, states the vow as follows: "Just as the past
tathāgata arhat samyaksambuddhas, when engaging in the behavior of a
bodhisattva, generated the aspiration to unsurpassed complete
enlightenment so that all beings be liberated, all beings be freed,
all beings be relieved, all beings attain complete nirvana, all beings
be placed in omniscient wisdom, in the same way, I whose name is
so-and-so, from this time forward, generate the aspiration to
unsurpassed complete enlightenment so that all beings be liberated,
all beings be freed, all beings be relieved, all beings attain
complete nirvana, all beings be placed in omniscient wisdom." [27]
Another reason for the misconception that a bodhisattva "delays"
BuddhismBuddhism is that a bodhisattva rejects the liberation of the śravaka
and pratyekabuddha, described in Mahāyāna literature as either
inferior (as in Asaṅga's fourth century Yogācārabhūmi) or
nonexistent (as in the Lotus Sūtra). [28] That a bodhisattva has the
option to pursue such a lesser path, but instead chooses the long path
towards buddhahood is one of the five criteria for one to be
considered a bodhisattva. The other four are: being human, being a
man, making a vow to become a buddha in the presence of a previous
buddha, and receiving a prophecy from that buddha.
The six perfections that constitute bodhisattva practice should not be
confused with the actual acts of benefiting beings that the
bodhisattva vows to accomplish once he or she is a buddha. The six
perfections are a mental transformation and need not actually benefit
anyone. This is seen in the story of Vessantara, an incarnation of
Śākyamuni Buddha while he was still a bodhisattva, who commits the
ultimate act of generosity by giving away his children to an evil man
who mistreats them. Vessantara's actual acts do not benefit beings; in
fact, he causes direct harm. However, the merit from his perfection of
generosity fructifies in his lifetime as Śākyamuni Buddha when he
attains complete enlightenment. [29]
Ten grounds[edit]
According to many traditions within Mahāyāna Buddhism, on the way to
becoming a Buddha, a bodhisattva proceeds through ten, or sometimes
fourteen, grounds or bhūmis. Below is the list of the ten bhūmis and
their descriptions according to the Avataṃsaka Sūtra and The Jewel
Ornament of Liberation, a treatise by Gampopa, an influential teacher
of the Tibetan
KagyuKagyu school. (Other schools give slightly variant
descriptions.)
Before a bodhisattva arrives at the first ground, he or she first must
travel the first two of five paths:

the path of accumulation
the path of preparation

The ten grounds of the bodhisattva then can be grouped into the next
three paths

bhūmi 1 the path of insight
bhūmis 2-7 the path of meditation
bhūmis 8-10 the path of no more learning

The chapter of ten grounds in the Avataṃsaka Sūtra refers to 52
stages. The 10 grounds are:

Great Joy: It is said that being close to enlightenment and seeing the
benefit for all sentient beings, one achieves great joy, hence the
name. In this bhūmi the bodhisattvas practice all perfections
(pāramitās), but especially emphasizing generosity (dāna).
Stainless: In accomplishing the second bhūmi, the bodhisattva is free
from the stains of immorality, therefore, this bhūmi is named
"stainless". The emphasized perfection is moral discipline (śīla).
Luminous: The light of
DharmaDharma is said to radiate for others from the
bodhisattva who accomplishes the third bhūmi. The emphasized
perfection is patience (kṣānti).
Radiant: This bhūmi it is said to be like a radiating light that
fully burns that which opposes enlightenment. The emphasized
perfection is vigor (vīrya).
Very difficult to train: Bodhisattvas who attain this ground strive to
help sentient beings attain maturity, and do not become emotionally
involved when such beings respond negatively, both of which are
difficult to do. The emphasized perfection is meditative concentration
(dhyāna).
Obviously Transcendent: By depending on the perfection of wisdom, [the
bodhisattva] does not abide in either saṃsāra or nirvāṇa, so
this state is "obviously transcendent". The emphasized perfection is
wisdom (prajñā).
Gone afar: Particular emphasis is on the perfection of skillful means
(upāya), to help others.
Immovable: The emphasized virtue is aspiration. This "immovable"
bhūmi is where one becomes able to choose his place of rebirth.
Good Discriminating Wisdom: The emphasized virtue is power.
Cloud of Dharma: The emphasized virtue is the practice of primordial
wisdom.

After the ten bhūmis, according to Mahāyāna Buddhism, one attains
complete enlightenment and becomes a Buddha.
With the 52 stages, the Śūraṅgama Sūtra recognizes 57 stages.
With the 10 grounds, various Vajrayāna schools recognize 3–10
additional grounds, mostly 6 more grounds with variant
descriptions.[30][31]
A bodhisattva above the 7th ground is called a mahāsattva. Some
bodhisattvas such as
SamantabhadraSamantabhadra are also said to have already
attained buddhahood.[32]
School doctrines[edit]
Some sutras said a beginner would take 3–22 countless eons
(mahāsaṃkhyeya kalpas) to become a buddha.[33][34][35] Pure Land
BuddhismBuddhism suggests buddhists go to the pure lands to practice as
bodhisattvas. Tiantai, Huayan,
ZenZen and Vajrayāna schools say they
teach ways to attain buddhahood within one karmic cycle.[36][37]
Various traditions within
BuddhismBuddhism believe in specific bodhisattvas.
Some bodhisattvas appear across traditions, but due to language
barriers may be seen as separate entities. For example, Tibetan
Buddhists believe in various forms of Chenrezig, who is
AvalokiteśvaraAvalokiteśvara in Sanskrit,
GuanyinGuanyin in China, Gwan-eum in Korea, Quan
Am in Vietnam, and
KannonKannon in Japan. Followers of Tibetan Buddhism
consider the Dalai Lamas and the Karmapas to be an emanation of
Chenrezig, the
BodhisattvaBodhisattva of Compassion.
Kṣitigarbha is another popular bodhisattva in Japan and China. He is
known for aiding those who are lost. His greatest compassionate vow
is:

If I do not go to the hell to help the suffering beings there, who
else will go? ... if the hells are not empty I will not become a
Buddha. Only when all living beings have been saved, will I attain
Bodhi.

The place of a bodhisattva's earthly deeds, such as the achievement of
enlightenment or the acts of Dharma, is known as a bodhimaṇḍa, and
may be a site of pilgrimage. Many temples and monasteries are famous
as bodhimaṇḍas. Perhaps the most famous bodhimaṇḍa of all is
the
BodhiBodhi Tree under which Śākyamuṇi achieved buddhahood. In the
tradition of Chinese Buddhism, there are four mountains that are
regarded as bodhimaṇḍas for bodhisattvas, with each site having
major monasteries and being popular for pilgrimages by both monastics
and laypeople. These four bodhimandas are:

Analayo, The Genesis of the
BodhisattvaBodhisattva Ideal, Hamburg Buddhist
Studies 1, Hamburg University Press 2010
Gampopa; The Jewel Ornament of Liberation; Snow Lion Publications;
ISBN 1-55939-092-1
White, Kenneth R.; The Role of
BodhicittaBodhicitta in Buddhist Enlightenment:
Including a Translation into English of Bodhicitta-sastra,
Benkemmitsu-nikyoron, and Sammaya-kaijo; The Edwin Mellen Press, 2005;
ISBN 0-7734-5985-5
Lampert, K.; Traditions of Compassion: From Religious Duty to Social
Activism. Palgrave-Macmillan; ISBN 1-4039-8527-8
Gyatso,
GesheGeshe Kelsang Gyatso, The
BodhisattvaBodhisattva Vow: A Practical Guide
to Helping Others,
Tharpa Publications (2nd. ed., 1995)
ISBN 978-0-948006-50-0
Shantideva: Guide to the Bodhisattva's Way of Life: How to Enjoy a
Life of Great Meaning and Altruism, a translation of Shantideva's
Bodhisattvacharyavatara with Neil Elliott,
Tharpa Publications (2002)
ISBN 978-0-948006-88-3
The Making of a Savior Bodhisattva: Dizang in Medieval China, by Zhiru
(Kuroda Institute Studies in East Asian
BuddhismBuddhism series no. 21),
University of Hawaii Press, 2007; ISBN 978-0-8248-3045-8 at
Google Books